456
ἠπίστησαν. 12. Meta δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ µορφῇ, πορευοµένοις εἰς ἀγρόν. 13. κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς: οὐδὲ ἐκείνος ἐπίστευσαν. 14. “Yotepov! ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισε τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτι τοῖς θεασα- µένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν. 15. Καὶ εἶπεν adtois, “'Πορευθέντες εἰς τὸν κόσμον ἅπαντα, κηρύξατε τὸ εὐαγγέλιον πάση τῇ κτίσει. 16. ὅ πιστεύσας καὶ βαπτισθεὶς σωθήσεται: ὁ δὲ ἀπιστήσας κατακριθήσεται. 17. σημεῖα δὲ τοῖς πιστεύσασι ταῦτα παρακολουθήσει : ἐν τῷ ὀνόματί µου δαιμόνια ἐκβαλοῦσι: γλώσσαις λαλήσουσι Kawais*- 18. ὄφεις ἀροῦσι: Kav θανάσιµόν τι πίωσιν, οὐ μὴ αὐτοὺς βλάψει ὅ- ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσι, καὶ καλῶς
a? ἔξουσιν.
1 ADE al. add δε after υστερον.
2 ACA add εκ νεκρων after εγηγερµενον (W.H. brackets). 3 ακολουθησει ταυτα in CL (W.H. text; as in Τ.Ε. margin), 4CLA omit καιναις, and have in this place και εν tats χερσιν (W.H. text,
brackets, with καιναις in margin).
ὅβλαψη in ACLA al. (Tisch., W.H. Τ.Ε. only in minusc.).
pression not elsewhere occurring in any of the Gospels.—Ver. 11. ἐθεάθη, was seen. This verb, used again in νετ. 14, is foreign to Mk., as is also ἀπιστεῖν, also twice used here (ἠπίστησαν, νετ. 11; ἀπιστήσας, ver. 16).
Vv. 12-14. μετὰ δὲ ταῦτα, afterwards (only here in Mk.) ; vaguely introducing a second appearance in the neighbour- hood of Jerusalem.—8votv ἐξ αὐτῶν, to two of the friends of Jesus previously referred to, not of the Eleven. Cf. with Lk. xxiv. 13. It is not onky the same fact, but the narrative» here seems borrowed from Lk.—év ἑτέρᾳ µορφῇ, in a different form. Serving no purpose here, because the fact it accounts for, the non-recognition of Jesus by the two disciples (Lk. xxiv. 16), is not mentioned. —eis ἀγρόν: for eis ray in Lk. The use of φανεροῦσθαι in the sense of being manifested to, in ver. 12, is peculiar to this section (again in ver. 14).—Ver. 14. ὕστερον, at a later time; vague indica- tion, here only. It is difficult to identify this appearance with any one mentioned in the other Gospels. What follows in νετ. 15, containing the final commission, seems to point to the farewell appear- ance in Galilee (Mt. xxviii. 16), but the ἀνακειμέγοις (ver. 14) takes us to the scene related in Lk. xxiv. 36-43, though more than the Eleven were present on that occasion. The suggestion has been
made (Meyer, Weiss, etc.) that the account here blends together features taken from various appearances. The main points for the narrator are that Jesus did appear to the Eleven, and that He found them in an unbelieving mood.
Vv. 15-18. The Commission (Mt. xxviii. 18-20).—els τὸν κόσμον ἅπαντα, added to Mt.’s πορευθέντες.- κηρύξατε τ. εὖ.: this more specific and evangelic phrase replaces Mt.’s µαθητεύσατε, and πάσῃ τῇ κτίσει gives more emphatic expression to the universal destination of the Gospel than Mt.’s πάντα τὰ ἔθνη.--- Ver. 16 is a poor equivalent for Mt.’s reference to baptism, insisting as it does, in an ecclesiastical spirit, on the necessity of baptism rather than on its significance as an expression of the Christian faith in God the Father, Son, and Spirit. Jesus may not have spoken as Mt. reports, but the words put into His mouth by the first evangelist are far more worthy of the Lord than those here ascribed to Him. —vVer. 17. Here also we find a great lapse from the high level of Mt.’s version of the farewell words of Jesus: signs, physical charisms, and thaumaturgic powers, taking the place of the spiritual presence of the exalted Lord. Casting out devils represents the evangelic miracles; speaking with tongues those of the apostolic age; taking up venomous serpents and drinking deadly poison
12—20.